When the Obama administration announced mandatory coverage of contraceptives in January of last year as part of sweeping healthcare reform, religious conservatives were incensed. Roman Catholics were angry because the church prohibits use of birth control, even though most congregants ignore the teaching. Evangelicals were upset because religious non-profits were not exempt from the mandate, which also covers drugs that induce abortions. The two faith communities found themselves to be valuable allies.

In response, the administration announced an accommodation for faith-based nonprofits that would not require those organizations to pay for the coverage. Instead, employees could attain private, stand-alone policies from third parties that provide the same services at no cost. Religious leaders responded by calling the concession an “accounting gimmick,” claiming that organizations would end up paying for contraception anyway through raised premiums.

Now the President has announced another round of revisions, perhaps quickened by judicial pressures resulting from lawsuits. The new rules broaden the number of organizations who can “opt out” of the mandated coverage. Faith-based hospitals and universities who object for religious reasons would no longer be forced to provide coverage.

Religious conservatives have predictably shrugged off the announcement. Judie Brown of the American Life League said that the Obama administration continues “to treat our country’s conscience like a jailer.” Even the level-headed Michael Gerson called it a “parlor trick” in The Washington Post.

Given the swift and hostile reaction by many in the Christian Right gallery, you have to wonder why the president and his people bothered extending this olive branch. Has it ever been clearer that the culture warriors are more interested in a fight than a compromise solution, or that complaints about religious freedom under attack are greatly overblown?

As evidence that evangelicals’ care more about cultural dominance than religious freedom, Krattenmaker points to a new survey from the Barna Group. While 71% of evangelicals say they are “very concerned” about the restriction of their religious freedoms, the study also said a majority believe that Judeo-Christian values deserve preference in our country. In other words, conservative Christians seem to care mostly about protecting a particular kind of religious freedom: their own.

Barna President David Kinnaman said the data showed a “double standard” and said “they cannot have it both ways.”

Conservative Christian cries of “religious liberty” violations often are, in truth, complaints about the decline in conservative Christian power and prerogatives in an America that is growing ever more religiously diverse.

I find myself torn on the matter. On the one hand, I agree with the 63% of Americans who believe that increased access to contraception is a good thing. It has been shown to lead to a decline in abortions, and as a pro-life evangelical, that is positive. On the other hand, I oppose the use of abortion-causing drugs and I’m troubled that our government has lumped these into the category of “contraception” when they seem to be something altogether different.

The religious beliefs of houses of worship and faith-based nonprofits must be protected. Indeed, they must be if we wish to promote and protect religious liberty, which is one of our most beloved liberties. At the same time, we cannot expect the government to offer for-profit companies–even those with religious roots–identical treatment. We are a country of laws and companies like retail giant Hobby Lobby cannot sidestep abiding by the laws of our land, whatever those may be. The same would be true, for example, if a retail chain with liberal Christian views wanted to withhold the portion of their taxes used to fund what they believe is an unjust war.

This debate is predictably messy, and religious Americans must grow comfortable wading through complex issues such as this one. As we wrestle over how to best preserve religious freedom in an increasingly pluralistic society, the faithful can expect to have these sorts of rigorous debates with increasing frequency.

No writer is completely unbiased, regardless of the level of attention they give to journalistic integrity or impartiality or deference to opposing views. Every one sees life through a particular lens whether they realize it or not.

As the late evangelical Christian thinker, Francis Schaeffer, once said:

People have presuppositions, and they will live more consistently on the basis of these presuppositions than even they themselves may realize. By presuppositions we mean the basic way an individual looks at life, his basic worldview, the grid through which he sees the world. Presuppositions rest upon that which a person considers to be the truth of what exists. People’s presuppositions lay a grid for all they bring forth into the external world.

As I begin this series with Religion News Service, it seems wise to reflect on Schaeffer’s words. All humans live with surgically attached spectacles that are molded by our geography, chronology, economy, ethnicity, and life experiences. And—if you are like me and roughly five billion other earthlings—your lens is also shaped by your faith.

As recent events prove yet again, the modern world is chaotic and harsh. It’s a place where depressed young adults live-tweet their own suicides, and gainful employment seems even harder to come by than civil public discourse. Though we may attempt to escape — perhaps into the arms of Honey Boo Boo or NeNe Leakes — we still cannot avoid being touched by the Hurricane Sandys and Newtown shootings of the world.

Living in such a time and place makes it easy to become like the grumpy grandpa who is too busy chasing kids off his lawn to enjoy the beauty of life. Ingratitude is a disease from which no one is immune, especially wealthy and self-sufficient Americans and the often-entitled Millennial generation from which I hail. But could a failure to offer a simple thanks actually rob us of the fullness of life?

According to a slate of recent scientific research, gratitude has many surprising physical benefits. Onestudy, for example, found that those who practice gratitude feel better about their lives, have fewer health problems, and are 25 percent happier.

“A growing body of research shows that gratitude is truly amazing in its physical and psychological benefits,” report Drs. Rita and Blaire Justice of the University of Texas Health Science Center. But religious Americans are now being urged to practice gratitude for another reason: it’s not just beneficial for the body, but also good for the soul.

Heralding this call for thanksgiving is Christian author Margaret Feinberg. In her new book, “Wonderstruck: Awaken to the Nearness of God,” she devotes an entire chapter to the spiritual practice of gratitude. With her trademark mix of captivating storytelling and surprising spiritual insights, Feinberg invites the reader into a journey of offering thanks at all times and in every circumstance. This spiritual practice, she says, marks one “who strives for a vibrant relationship with God.”

Feinberg is not alone; she joins the ranks of other emerging voices such as Ann Voskamp. A former Hallmark greeting card writer, Voskamp recently released “One Thousand Gifts: A Dare to Live Fully Right Where You Are” to the praise of many critics. In the book, she calls readers to offer thanks for life’s often overlooked gifts.

“When I give thanks for the seemingly microscopic,” Voskamp writes, “I make a place for God to grow within me.”

Their messages seem to be resonating. Voskamp’s book became a surprise New York Times bestseller. Feinberg’s “Wonderstruck” released on Christmas day as the No. 1 ranked Christian Living title on Amazon.com and continues to garner critics’ acclaim. Maybe we should heed their calls.

How often do we miss opportunities to offer thanks to those who have loved us, supported us, sacrificed for us and stood by us even when it didn’t make sense? And, more importantly, how often have we forgotten to turn our gaze heavenward and to give gratitude to the One who showers us so liberally with gifts of grace?

“This thankful disposition plays an essential role because it invites us to reorient our lives toward God. Through praise and thanksgiving, we reflect on the transcendent nature of God — the reality that he is above all,” Feinberg writes. “As we look up toward God, we also can’t help but be reminded of our smallness. This shift in perspective softens our hearts, inviting us once again to lean into God’s goodness, to look up for his salvation.”

As religious Americans face the inevitable chaos and harshness of 2013, perhaps we should covenant together to offer thanksgiving for the gifts of grace and love and relationship hidden amid life’s rubble. Maybe we should set aside regular time to extend gratitude to those around us and the One above us. If Feinberg, Voskamp and the data are right, both our bodies and our souls will thank us for it.

Editor’s Note: The image above this piece, which was originally published on The Huffington Post, is quoted from here.

Two years ago, I met two friends who make beautiful music together. Their names were Amanda and Abner but when their voices met acoustic guitar, they called themselves “Johnnyswim.” As I heard them play original songs, I was drawn into the melodies and lyrics. It was truly some of the best music I’d ever heard.

I was pumped to see them perform at the Catalyst Conference this past October. The conference theme was MAKE and Johnnyswim wrote an original song just for the event (sorry, it is not yet available). As apart of their performance, they produced a short video on how they write music. I wanted to copy it below and then encourage you to go buy their stuff on iTunes. Like, RIGHT NOW. You won’t regret it. My favorite song is “You’re Not Gonna Leave Me Here” but their new EP “Home” is a must-have.

I was walking the halls of a church in another town recently, when a man ran into me and knocked me off balance. I whipped around to see an elderly gentleman wearing dark sunglasses who was being led around by the arm of his wife. I knew he must be blind.

Jim was a gifted athlete growing up, and in the late 1960s, he was about to be recruited to play professional baseball. Unfortunately, like many young men during that era, his country asked him to place his dreams aside. He was drafted by the army to fight in the Vietnam War.

Jim agreed.

Jim was trained.

Jim deployed to the battlefield.

In the midst of a heated firefight, a bomb exploded a few feet from him inflicting terrible wounds. When he awoke in a foreign hospital, he was informed that the blast had stolen his eyesight and most of his hearing. But hope still found its way into Jim’s troubled life.

As a compassionate nurse cared for his wound, they became fast friends and eventually fell in love. After the war, they married. She stuck by her marriage vows—caring for him, loving him, and reading him stacks of textbooks to help him earn two PhDs.

Nearly four decades later, she leaders her soldier around by the hand and Jim can’t talk about his darling nurse without being gripped by emotion.

“Though you have not seen Him, you love Him; and even though you do not see Him now, you believe in Him and are filled with an inexpressible and glorious joy.”

Following Jesus is often filled with doubt, anxiety, and dispassion. We strain to grasp our Savior, but touch only the hem of His robe. We squint to see Him, but catch only a glimpse of His back. We call out to Him, and only hear the faintest echoes of his voice. Or perhaps nothing at all.

And yet we choose to love Him still. To believe though blind.

This is a special kind of love, I think. And when we engage in it, we all become Jims—led around by the arm of One we’ve not yet seen, but one day will.

I note this because I do not propose to offer a top five ranking of seminaries in America. Instead, I want to tell you about five seminaries (in no particular order) that I would recommend if asked–as I often am–about which schools a prospective student should consider and why. (I also have a list of which seminaries to avoid and why, but that’s a separate post. Grin.) Take a look at my list and explanations and then leave comments on which schools you would add or subtract:

1. Duke Divinity School – If I were to rank seminaries, Duke would appear first. In addition to what I believe is the best faculty in America–Ellen Davis, Stanley Hauerwas, Richard Hays, Grant Wacker, Lauren Winner, and Norman Wirzba, to name a few–they also have the best seminary campus and massive resources that provide nearly unparalleled enrichment opportunities to students. Perhaps more importantly, however, they provide the most theological freedom to both mainline protestants and evangelicals. If you’re an evangelical who values academic credibility, you can be quite comfortable here.

2. Southeastern Baptist Theological Seminary – If you’re Southern Baptist and looking to catch a tuition break by attending a one of the flagship schools, there isn’t a better choice for your money in my opinion than Southeastern. President Daniel Akin has been able to build this school into a true contender, by constructing the L. Russ Bush Center for Faith and Culture and nurturing a culture that embraces contemporary church trends in a way most seminaries don’t (or won’t). Among the magnolias on this beautiful campus in historic Wake Forest is a budding faculty that includes David Black, John Hammett, Nathan Finn, and Andreas Kostenberger. But most importantly, it is the best Southern Baptist seminary in terms of freedom of thought. Unlike some institutions, for example, you will not feel like a lesser mind because you happen to be reformed or not. I may be biased as an alumnus, but I always suggest Southern Baptists at least give this school a look.

3. Trinity Evangelical Divinity School – Trinity is undeniably evangelical–they included the label in their name, just to be clear–but it has a (sadly) rare mix of theological orthodoxy and academic credibility. Students have the opportunity to study under great minds such as D.A. Carson, Craig Ott, Douglas Sweeney, and Kevin Vanhoozer. Unlike many evangelical schools, TEDS incorporates non-Western perspectives and even has some female professors, both big advantages in offering students a well-rounded religious education. The only downside is that students who wish to teach at reputable secular institutions after graduation will have to drag around the “evangelical” moniker on their C.V., which could hurt them in the interview process. Despite this moderate hurdle, TEDS is still worth consideration.

4. Emory University’s Candler School of Theology– As a graduate, I almost have to mention Candler somewhere, but I really believe it is worth a look. It may not be a first choice for evangelicals who haven’t yet found their theological bearings, but it is a excellent choice for those who already have undergraduate degrees in religion or are looking to do a ThM. Their contextual, rather than confessional, pedagogy will likely be refreshing to many evangelical students. The faculty is varied and respected–Luke Timothy Johnson, Carol Newsom, Ian McFarland, Thomas Long, Fred Craddock, and Brooks Holifield–and the facilities are incredible. They boast America’s second largest theological library, which holds the largest collection of original Reformation works in the world. Additionally, students are exposed to visiting professors such as Desmond Tutu, Jimmy Carter, The Dalai Lama, and Salman Rushdie. While it is undoubtedly more liberal than some Americans seminaries and divinity schools, I found myself becoming both a better thinker and more evangelical while studying here.

5. Baylor University’sGeorge W. Truett Seminary – In recent years, Baylor has become a leader in many fields. The money seems to be flowing as freely as Texas oil, and quality faculty are flocking there. Truett Seminary boasts great minds such as David Garland and Roger Olsen, but more importantly, are the opportunities for cross-disciplinary exposure studying under thinkers like Rodney Stark (sociology of religion), Philip Jenkins (sociology of religion), Barry Hankins (American religious history), Francis Beckwith (Church-State studies), and Alan Jacobs (humanities). The massive downside is students will have to relocate to Waco.

In this moving story, Victor Hugo tells of the redemption of convict Jean Valjean. Having been released from prison, he encounters a priest whose act of mercy and love open Valjean’s eyes to the power of such virtues. Along his journey, we meet other characters who undergo similar transformations, reinforcing the redemptive theme sewn throughout the film.

The most moving moment comes when a broken woman named Fantine (played by Anne Hathaway) sings “I Dreamed a Dream” that expresses human disappointment in such rawness that moviegoers may be driven to tears. Hathaway herself cries from the scene’s emotion in this uncut scene taken from a single camera shot.

Christians cannot afford to miss this movie or the themes it so powerfully portrays. Yes, this is technically a “secular” film, but it is perhaps the most “Christian” artwork I’ve seen in some time.

I’m reminded of evangelical thinker Francis Schaeffer who, in the 1970s, was disturbed that so many Christians saw secular music, film, poetry, and visual art as nothing more than aesthetics hanging on the fringe of life. Or worse, as a way for worldliness to creep in the back door.

But Schaeffer saw art as something more. He saw it as an expression of the image in God in us, which empowers us to create much like the Creator does. And he viewed art as a medium for expressing our humanity and our worldview. In other words, art—whether secular or religious—can be a space where we might glimpse the things of God or even encounter Him in a new way.

“It is possible for a non-Christian writer or painter to write and paint according to a Christian worldview even thought he himself is not a Christian,” Schaeffer wrote in Art and the Bible.

In other words, people of faith should encounter good art wherever we find it, recognizing that we might learn from the messages rising out of the medium. If you decide to see Les Miserables over the Christmas holiday, prepare to be touched and transformed. Not just by what you see and hear—as spellbinding as those elements are—but by the redemptive themes that will excavate the sensitive places in your own heart.